Preparation to the Lesson

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1st part of the Lesson — Writings of Baal HaSulam, “Concealment and Disclosure of the Face of the Creator – 1” (5.12.2004)

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2nd part of the Lesson — Writings of Baal HaSulam, “Concealment and Disclosure of the Face of the Creator – 1”

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Kabbalists have prayers that depict imperfect states using words that seem to be addressed to the Creator to someone who understands nothing. But one who understands sees from this text which of his inner desires and inclinations he should direct to the Creator. The prayer is composed in such a language that, in principle, anyone can adapt it to himself, depending on the level he is in: from zero to the level of the final correction.

Kabbalists have always used the language that Moses received and used to write the Torah, not only to specifically address those who study Kabbalah, but also to address everyone regardless of their spiritual level. If you delve into the prayers, you can see all the interactions and all the levels of every human desire toward the light, toward the Creator.

Moses described everything related to receiving the Torah and the ascent of the soul to Bina. This is his task.

Moses is the force that raises all person’s desires from Malchut to Bina, up to entering the Land of Israel. And afterward the corrections take place without him

Since the quality of “Moses” pulls Malchut to the level of Bina, his mission ends at this point, and he dies. He dies in Jordan, looking from afar at Israel, as it is said in the Torah: “He went up Mount Nebo and died there on the 5^th of Adar.” He was born on the 5^th of Adar and died on the 5^th of Adar. All of this is according to the spiritual roots…

It is not about the person Moses, but about the quality. I cannot imagine a person who would do this, it does not form any kind of picture in me at all. But it can also be understood that way, it does not matter.

Every spiritual root must touch our world, clothe itself in matter. Therefore, everything that should happen in the spiritual world must happen in this world with all of us. As of today, everything has been realized except Purim, except Gmar Tikkun (the final correction).
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/25/26

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Question: Should the critical level of the group be such that everyone is ready to give their surrounding light to anyone in the group?

Answer: Yes. What does this mean? I understand absolutely clearly that my spiritual well-being, my advancement, my spiritual degree, my life, and my destiny are in the hands of the group. If I feel that I am in their hands, that means that I have surrendered myself to them.

In reality, I am indeed in this state; I only need to understand that this is so and act accordingly. Therefore, I do not set any conditions, but simply reach the level at which I see that I am in their hands, that I am within them, and then agree for it to be so.

I agree to be dependent on others, and even if there were no such spiritual mutual guarantee, even if I did not have to be dependent, I want it to be so. This means that I approve of the structure of the Creator’s action and desire to be in it. This is precisely what I choose as the only correct and good thing.

In that case, I am considered to have mastered this spiritual degree, and out of all possible states, I choose precisely what takes place on it. I completely agree to be at the disposal of the friends, to be in the common Kli.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/28/26

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The corporeal world is called “my perception.” It can include all the worlds, all the way to the world of infinity, and yet my perception is still called “my world.” How can I make my perceptions all-encompassing so that I perceive the entire scope of creation, which is called the Creator?

One can perceive unconsciously, in which case a person simply exists through his five natural senses. He did not invent them and does not control them.

They are given to him for a certain period of time so that, by existing through them and perceiving a very small fragment of creation, he will have the opportunity, through his own effort, to attain the perception of upper existence. And not merely to attain it, but to completely master it, to master everything natural and inherent that existed before our birth and will exist after our death in this world.

The perception of our world is also natural, from birth until death. But the simultaneous perception of this world and the upper world is something we must attain through our own efforts. This is what all these states exist for.

But if we existed for a certain period of time in the perception of the upper world, and exist for a certain period in our world, why do we also need to perceive both worlds simultaneously, one through the other, and make special efforts to do so?

We do not experience the two boundary states, this world or the spiritual world, by our own choice. We are simply given one state or the other. The soul exists outside the body, in complete adhesion with the Creator, like a point within Him.

But suddenly this feeling of being a point in the Creator disappears, and the soul finds itself in corporeal perceptions. A person is born with no memories, nothing that would tell him about another existence. So what does the simultaneous attainment of both worlds give us?

The soul was created as a point. Our perception of “I” is a point that feels either the Creator or His opposite, the complete concealment of the Creator. We can attain a state in which we are completely equal to the Creator and perceive the entire creation, eternity, and perfection only if we make efforts to transform this point into a Kli. Moreover, we must create it with complete freedom of choice, that is, under certain circumstances.

All these circumstances, brought together in a particular way, and our existence within them, are called “this world.” Around this point, a special environment has been created that perceives what we perceive and that we call “our world,” because only from such a state, in the most optimal and only possible way, can a Partzuf, that is, a Kli equal to the Creator, be created from the point.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/29/26

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The Creator is that which relates to all souls with love. We know nothing else about Him: “Good and doing good to all souls.”

You will not be able to find the Creator (this quality) unless you focus your attention on Him through all the souls as if they were a radar. It will not work otherwise.

Therefore, when we speak of “a person and the Creator,” this necessarily means through the common Kli (vessel). Outside the common Kli, the Creator does not exist. You cannot sense or evaluate Him individually, for yourself alone.

The first sensation that appears before the Machsom, as you pass through it, when you exist in both realms and ask where the Creator is, reveals Him as the one who fills everything, governs all humanity, and dwells within it. By comparing yourself with His attitude toward people, you find yourself there as well. In other words, the meeting place between you and the Creator is within the souls of people. There is no other place.

This is what crossing the Machsom means: you begin to see the souls of people and the Creator there, because you receive forces and qualities from above that enable you to relate to them as He does, although at first only to a minimal degree. Initially it is Ibur (conception), Yenika (nursing), and Mochin (adulthood). That is the only way.
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From the Daily Kabbalah Lesson for the holiday of Sukkot 9/25/26

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Three books open on Rosh Hashanah [Hebrew New Year’s Eve]: that of complete righteous, that of complete wicked, and that of intermediate. The complete righteous are immediately written to life. The complete wicked are immediately written to death (Zohar for All, Vol. 6, The Four Species and Hoshana Rabbah [Great Supplication, 7th day of Sukkot]).

One who has attained the level where they justify the Creator despite the entire desire to receive is called completely righteous. This means that they already possess the “covering” of Bina over all their receiving Kelim.

One who does not have the correction of Hassadim over the desire to receive is called completely wicked. They simply have not received the correction and are therefore called wicked.

“Wicked” is a degree. To be wicked, one must also be in the upper world. “Righteous,” “wicked,” and “intermediate” are states. When a person crosses the Machsom (barrier) and begins working for the Creator, these three possibilities arise.

We are not talking about people like us, not even when it comes to the “wicked.” We are not wicked. We are simply a zero because we exist below what is called the line of life. No qualities are attributed to us at all: neither “wicked” nor anything else. The Book of Zohar does not say a single word about what is below the Machsom.

The intermediate remain awaiting judgment until Yom Kippur. If they repent, they are sealed to life; and the wicked, who do not repent, are sealed to death.

Why? Because these represent either the completely right line or the completely left line. They are extreme, opposite states that come from the Creator in which either the Kelim or the lights are completely dependent on the upper.

What depends on the person? It is how to unite these two qualities within oneself, the left and the right lines, within oneself. It is finding the optimal combination to unite them, taking the Kelim from the left and the qualities from the right, and forging the middle line from them.

A person can reach a state where some of his Kelim that are undergoing correction, become “righteous,” while others become “wicked.” Some Kelim will be destined for life and filled with lights, while others will go to “death,” becoming increasingly empty until the very end, descend into darkness, and form the Sof (end) of the Partzuf.
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From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

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The night called “Leil Hoshana Rabbah” is known as the night of the “Great Salvation.” What is this night during which the correction of Zeir Anpin is completed? In brief, first a person descends into Egypt, into a negative Kli (vessel), and then receives a positive force, the Torah. Then he builds an idol for himself and destroys everything. This is what we are experiencing now, the destructive connections.

Then, gradually he enters the desert and reaches the building of the Temple, when Malchut and Bina completely unite with one another.

A person builds himself over the course of six days, corresponding to the six Sefirot: Hesed, Gevura, Tiferet, Netzach, Hod, and Yesod. These are the six days of Sukkot, during which the surrounding light influences him. And the seventh day, when the light enters Malchut, is called the holiday of Simchat Torah, “the Joy of the Torah,” the joy of the Light.

What joy can the light have? The joy of being able to enter the Kli. In other words, after the correction of all six qualities during the six days, on the seventh day the light enters the Kli and fills the egoism. But the light that enters is not the full light of Hochma, but VAK of Hochma, a weak illumination. Keter, Hochma, and Bina are still absent; they will join on the holiday of Purim.

Therefore, after celebrating Simchat Torah, we leave the Sukkah, because according to the law we can no longer remain in it, since a person has already moved into the next state. There is no need to regret it and no need to strive to return to it. Only forward and upward!
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 10/4/26

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There is a well-known article in Shamati that  discusses the meaning of Tzlalim (shadows) and what Tzelem (image or form). It refers to the Masach (screen). If a person shields himself from the Creator and thereby gives Him the opportunity to reveal Himself, then the Creator can be revealed to the extent that the person has concealed themselves. Ultimately, a one-hundred-percent correspondence is always maintained between us and the light.

Once, we were in the world of infinity, where Malchut decided to restrict herself and never receive the light. Malchut imposed the first restriction upon herself and said: “The light will not come to me. And if it does come, it will be only so that I may bestow through this reception, and in no other way.” Therefore, the light comes to the extent that Malchut can shield herself from the light approaching her.

In other words, the relationship between Malchut, the creation, on the one hand, and Keter (the Creator or the light) on the other, is always as follows: if Malchut is one hundred percent closed, the Creator is one hundred percent revealed; and if Malchut is one hundred percent open, unable to impose a restriction upon herself, the Creator is one hundred percent concealed.

The state may be intermediate where the degree to which I open or close myself determines my spiritual degree, that is, the extent to which the Creator is revealed. This is essentially where the worlds are located; it determines which world I am in: Assiya, Yetzira, Beria, Atzilut, Adam Kadmon, or Ein Sof (infinity).

In Ein Sof I am completely beneath my screen, and then the Creator can be revealed before me. In our world, I am entirely devoid of a screen, and therefore the Creator completely conceals Himself from me. In the interval between these two states, I am on one degree or another of the worlds, which is called concealments and indicates the relative level of revelation and concealment.

It is precisely this relationship between revelation and concealment that is called a shadow (Tzel). On the night of Hoshana Rabbah, we check the integrity of our “shadow.” In other words, has Zeir Anpin (that is, the “body” of a person) become complete as a result of its correction? Does it have a screen over all the parts of the “body” and, consequently, a “shadow” from each part? Has a person acquired a screen for each of his desires?

This is what one must find out at the end of Sukkot, because throughout Sukkot all the surrounding lights were meant to construct the image (Tzelem) of the Creator within the person, meaning a screen sufficient for all their desires. This is known as examining the “shadow.”
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From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

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Drush Vav, Drush six, and this is the discourse for the night of Hoshana Rabbah, in which the matter of this night, which is called the night of the seal, is explained. …

And that seal is the principal inner seal made from the NHY of Ima, from the three names EKYEH, with Yuds, and with Heys, and with Alephs, that are in them. And the Gematria is Chotam, seal, for the external ones do not take hold of Ima. Therefore, at that time, the entire world is judged and sealed, either for life or for death, and that is the principal judgment (The ARI, Leil Hosha’ana Raba).

The Partzuf of Zeir Anpin of Atzilut is called the Creator. He gives us all the Light. Opposite Him are His Nukva, Rachel and Leah. Rachel is the small Nukva, from the Chazeh of Zeir Anpin downward, to its ending, the Parsa. Leah is the great Nukva of Zeir Anpin. Above them is Ima, Bina, which lowers its “legs,” meaning the NHY of Ima descend inside Zeir Anpin.

Where the NHY of Ima are present, Ima, meaning Bina, gives the receiving Kelim a covering of her light of Hassadim. If I remain in the desire to receive, but the NHY of Ima have entered me, then I am truly “covered,” “vaccinated,” and have immunity against any possible problem.

I have the desire to receive, but I also have a vaccination, the NHY of Ima, the light of Hassadim that is within me. Because of this, I simply do not want to use my desire to receive; I am free from it. One hundred percent healthy. This is what Bina provides us with.

Indeed, this is how it should always be with us. After all, the desire to receive can never become good. It simply cannot become good on its own. But if the surrounding light or inner light enters it, in one measure or another, with one quality or another, then it becomes vaccinated against itself, because it receives satisfaction from the light that fills it.

Sometimes we fall into a state where we say: “I don’t need anything. I feel good. I want to feel the spiritual, to be in the spiritual world. This world does not interest me; let everything burn, I don’t care about anything.” How is this possible? Simply because a certain spiritual illumination from above shines upon me slightly, and as a result I feel that the spiritual is worth much more than the corporeal, and I feel good. The desire to receive chooses this.

Or, on the contrary, the spiritual recedes upward somewhat, and I am left with the desire to receive, which becomes stronger than the light that has moved away. Then I have no choice, I want fulfillment for it.

Everything depends on the play of the Upper Light, on how close it is to me or how far away it is. This determines my attitude toward the spiritual: Is it worth it or not? What is preferable, the corporeal or the spiritual?

Therefore, all our work consists of bringing the upper lights closer so that they will influence us. And if we reach a state in which the NHY of Ima clothe within us, then we can be completely calm. This provides a covering, an immunity against the entire desire to receive.

It will never be able to seize me and make me, like a madman, follow all kinds of foolishness. The NHY of Ima will give me such satisfaction that no ego of mine, no property, and no disturbance will be able to approach me and confuse me. This is the state before the night of Hoshana Rabbah.
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From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 47, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?” (1991) (10.31.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah, Item 11-14, (5.14.2006)

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